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ว่าจะจัดสัก 2 คู่

ขอแนะนำรองเท้ารุ่นใหม่
NanyangRED Limited Edition (2019)
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ครั้งแรกของนันยางตั้งแต่ พ.ศ. 2496 ที่จะผลิต “รองเท้าผ้าใบสีแดง” เพื่อจำหน่าย ซึ่งรองเท้า NanyangRED คู่นี้ ใช้รูปแบบของรองเท้านันยางรุ่น 205-S ตำนานรองเท้าผ้าใบพื้นสีเขียว โดยซ่อนความพิเศษมากมายพร้อมความหมายที่มากกว่ารองเท้าคู่หนึ่ง ได้รับแรงบันดาลใจจากความสำเร็จที่ไม่เคยยอมแพ้ และเชื่อว่าสักวัน #เดี๋ยวมันก็มา และจะถูกจัดอยู่ใน series NANYANG LIMITED EDITION รุ่นล่าสุด
(https://www.nanyang.co.th/product-limited.php)
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—— ข้อมูลเบื้องต้น ——
* ราคา 600 บาท + ค่าจัดส่ง EMS 100 บาท รวมเป็น 700 บาท/คู่
* จำหน่ายวันเสาร์ 22 มิ.ย. 62 เวลา 10.00 - 11.36 น. ทาง Facebook @NanyangLegend
* ขนาดที่สามารถสั่งได้ (รองเท้านันยาง) 28 – 49
* จัดส่งทาง EMS ช่วงฟุตบอลอังกฤษเปิดฤดูกาลใหม่ (ประมาณเดือน ส.ค.)
* ไม่มีวางจำหน่ายในร้านค้าทั่วไปและไม่มีการผลิตในอนาคต
* ผลิตทุกคู่ที่สั่งซื้อและชำระเงินภายในเวลาที่กำหนด
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——กรุณาอ่านอย่างละเอียด——
** วิธีสั่งซื้อ (วันเสาร์ ที่ 22 มิ.ย. 62 เวลา 10.00 - 11.36 น. เท่านั้น)
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1. พิมพ์ข้อความ (Comment) ในรูปที่จะโพสในเพจ “นันยาง Nanyang” ในวัน-เวลาข้างต้น
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2. ระบุข้อความ : {เบอร์รองเท้า} {ชื่อ นามสกุล}
เช่น “40 สมชาย รักแดง”
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กรณีมากกว่า 1 คู่ โปรดระบุ เบอร์ที่ต้องการ
เช่น “40, 40, 40, 38, 38, 35 สมหญิง แดงรัก”
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3. รอแจ้งผล และรายละเอียดการชำระเงินทาง Inbox ของท่าน ภายใน 3 วัน
***ข้อความต้องมาจาก “นันยาง Nanyang” / ชื่อบัญชี บริษัท นันยางมาร์เก็ตติ้ง จำกัด เท่านั้น ***
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- ติดตามข้อมูลเพิ่มเติมที่ #NanyangREDupdate
- สายด่วน Nanyang RED โทร 086 332 0814
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ขอสงวนสิทธิ์ในการเปลี่ยนแปลงกติกาบางส่วนเพื่อความเหมาะสม
หากเกิดเหตุสุดวิสัยจากระบบ ขอสงวนสิทธิ์ในการยกเลิกการจองทั้งหมด และดำเนินการใหม่โดยจะแจ้งอีกครั้ง และกราบขออภัยล่วงหน้า
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Copyright © 2019. The Nanyang Marketing (Thailand). All Rights Reserved.
www.nanyang.co.th | FB-IG-YT-TWT @nanyanglegend
#NanyangRED #นันยาง #ทุกก้าวคือตำนาน
Introducing new shoes
NanyangRED Limited Edition (2019)
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The first time of Nanyang since the hospital. Prof. 2496 to produce "red sneakers" to sell. This pair of Nanyangred shoes use the 205-S Legend of green floor sneakers, hidden with more meaning than a pair of shoes inspired by success. I never give up and believe that someday #it will come and will be held in the latest version of NANYANG LIMITED EDITION
(https://www.nanyang.co.th/product-limited.php)
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-- Preliminary information --
* Price 600 baht + EMS shipping fee 100 baht. Total of 700 baht / pair.
* Sale on Saturday 22 mi Sep 62 at 10.00 am-11.36 pm via Facebook @NanyangLegend
* Size can be ordered (Nanyang shoes) 28-49
* Shipping via EMS during English football. Open new season (around the month. Jul. I'm sorry.
* Not available in general store and no future production
* Made every pair ordered and paid within the scheduled time.
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-- Please read carefully --
** How to order (Saturday 22 June. Sep 62 at 10.00 am-11.36 pm Only)
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1. Type a message (comment) in the photo that will be posted on the page "Nanyang" on the day - time above.
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2. specify text: {shoe number {last name}
Such as "40 Somchai Rak Daeng"
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In case of more than 1 pairs. Please provide the preferred number.
Such as "40, 40, 40, 38, 38, 35 Red lady love"
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3. Wait for your results and payment details via inbox within 3 days.
*** Message must be from "Nanyang Nanyang" / account name Nanyang Market Co Ltd. ***
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- Stay tuned for more information at #NanyangReDupdate
- Nanyang Red Hotline. Call 086 332 0814
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Reserve the right to change some rules for decency
If there is a vis a vis from the system, reserve the right to cancel all reservations and re-proceed again and apologize.
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Copyright © 2019. The Nanyang Marketing (Thailand). All Rights Reserved.
www.nanyang.co.th | FB-IG-YT-TWT @nanyanglegend
#NanyangRED #นันยาง #ทุกก้าวคือตำนานTranslated

Ideologies just got mixed into doctrinal basis ...

For my friends who are interested in the Evangelical Theological Society, please take a look at this important message from past president Stan Gundry, who, like me, is vitally interested in the continuing health of the Society. He has given me permission to copy it here.

WHENCE AND WHITHER ETS?
An Open Letter to the Members of ETS
Stanley N. Gundry
President of the Evangelical Theological Society, 1978

The following resolutions were adopted in the last business session of the 2015 national meeting of the Evangelical Theological Society:
(1) We affirm that all persons are created in the image and likeness of God and thus possess inherent dignity and worth.
(2) We affirm that marriage is the covenantal union of one man and one woman, for life.
(3) We affirm that Scripture teaches that sexual intimacy is reserved for marriage as defined above. This excludes all other forms of sexual intimacy.
(4) We affirm that God created men and women, imbued with the distinct traits of manhood and womanhood, and that each is an unchangeable gift of God that constitutes personal identity.
In the immediate aftermath of this business session, many ETS members were deeply troubled that any ETS members would vote against these resolutions. The post-ETS blogs of a few ETS members and the comments of their followers expressed dismay that anyone who claims to be evangelical and subscribes to the Doctrinal Basis of the Society would cast a negative vote.
But there was also a significant minority that opposed and voted against these resolutions. These members were troubled that such resolutions would be introduced, that they were not ruled out of order or at least tabled, and that they were passed by a significant majority of those present and voting. I was among the minority that voted “Nay.”
Why? It is a question that deserves to be answered because I am convinced that the future of ETS depends on our repudiation of what happened in that session and that ETS members must realize that resolutions of this nature are not consistent with the nature of the Society. In fact, the issue at stake is whether or not ETS will remain committed to the original purpose for which ETS was formed. I have not taken even an informal poll of others who voted against the resolutions, but I have discussed the matter with enough members to give me confidence that many members agree that the future of ETS is at stake.
My history within ETS uniquely qualifies me to address the concerns these resolutions raise. I have been immersed in the culture and affairs of ETS since my student days in the 1950s and 1960s. I knew on a first-name basis many of the first-generation ETS members. I was taught by some of them. I have been a full member of the Society since about 1968. I have attended most national meetings since 1970, and in the 1970s I was an active participant in the Midwestern section of ETS, serving also as president of that section and on its leadership committee. Then in 1978 I served as the national president of ETS and planned the program for the 30th Annual Meeting of ETS in collaboration with Dr. Kenneth Kantzer, followed by serving the allotted time on the ETS Executive Committee. Relevant to the concerns at hand, my first-hand knowledge of the workings of ETS and its Constitution, most especially the Purpose and Doctrinal Basis of the Society as stated in the Constitution, and my acquaintance with many of the founders and first-generation members of ETS give me insight into their intentions in forming the Society.
So why did I vote against the resolutions? Because the resolutions went beyond the Doctrinal Basis of the Society and were inconsistent with the clearly stated Purpose of ETS. But I run ahead of myself and it is a bit more complicated than that. So let me start at the beginning, the resolutions themselves.
First, it is unfortunate that the resolutions were presented at the last business meeting and then discussed and voted on as a group. My understanding is that those responsible for the agenda did not anticipate that the resolutions would be controversial and so they were scheduled to be considered in the last business session. This was not inconsistent as such with the ETS Constitution or Bylaws, but in a case like this, members should have had advance warning of the nature of the resolutions and ample opportunity to discuss them among themselves and on the floor of the business meeting. Further, many members had already left the conference or were absent for other reasons. Thus, members could not deliberately consider in advance whether or not voting on such resolutions was even consistent with the Purpose of ETS; and, given the time constraints of the program, there was not sufficient time to debate the merits of the individual resolutions and to vote up or down on each one.
The resolutions were so poorly stated that they needed such careful consideration. For instance, the second resolution ignored the question of biblical grounds for divorce and remarriage. And given the diversity of views on divorce and remarriage within ETS, is this really a question on which ETS should be taking a position even in the form of a resolution? What about the third resolution? Viewed superficially, who could possibly object to that resolution? But looked at more closely, “sexual intimacy” and “all other forms of sexual intimacy” are squishy descriptors. Are they intended to refer to physical sexual intimacy, and if so, are holding hands, kissing, or hugging forbidden? My fundamentalist and separatist father would have thought so, but what about the membership of ETS? Would we have a consensus on that question?
And what about the fourth resolution affirming “distinct traits of manhood and womanhood”? While I suspect all members of ETS (even those of us who self-identify as biblical egalitarians) believe that men and women in many respects are complementary to one another, many of us also believe that the terms “manhood” and “womanhood” are reifications of socially and culturally conditioned patterns of behavior more than they are descriptors of biblically supported male and female characteristics. Rather than being biblically supported, the terms tend to refer to stereotypical lists of alleged gender characteristics to which men and women are expected to conform. Even self-avowed complementarians have no consensus on what constitutes “manhood and womanhood,” so why would a scholarly society like ETS that includes both complementarians and egalitarians even take such a resolution seriously?
So I return to the opening statement of this first point—scheduling the resolutions for consideration as a group at the second business meeting without prior notice meant there was not adequate time to consider and debate the merits and wording of the resolutions and it made it impossible to carefully consider whether or not voting on such resolutions was even consistent with the Purpose of ETS.
Second, this broader issue needs to be considered by the Society. Is it even appropriate for resolutions to be introduced, debated, and voted on that go beyond the Doctrinal Basis and officially stated Purpose of the Society? I believe the answer is a clear and unequivocal “No!” Members tend to forget that ETS was never intended to have a doctrinal statement to which members had to subscribe. We have a “Doctrinal Basis,” one that originally had one affirmation: The Bible alone, and the Bible in its entirety, is the Word of God written and is therefore inerrant in the autographs. Years later, the Trinitarian statement was added to the Doctrinal Basis out of concern that anti-Trinitarians such as Jehovah’s Witnesses might successfully claim membership in ETS. But even with that addition, it remains a Doctrinal Basis, not a doctrinal statement. Some members seem not to understand and/or remember the significance of the fact that we function as a scholarly society with a Doctrinal Basis. But even many who remember that we have a Doctrinal Basis all too easily and sloppily refer to it using the phrases “doctrinal basis” and “doctrinal statement” interchangeably, suggesting they do not really understand (or perhaps accept) the significance of the distinction. But this distinction is at the very heart and Purpose of ETS. A bit of historical context will be useful here.
When ETS was formed in 1949, evangelical biblical and theological scholarship was just beginning to emerge from its decline in the dark days of the modernist-fundamentalist debate and the loss of so many mainline denominations and associated colleges, seminaries, and missionary agencies to the takeover of these institutions by theological liberals. For at least fifteen or twenty years, fundamentalists and evangelicals at the local church and grassroots level had a profound suspicion of serious biblical and theological scholarship. But in the mid and late 1940s, this began to change as scholars who were willing to self-identify as fundamentalists (in the classic meaning of that term) and/or evangelical began to find each other, come together, and realize that in spite of all that divided them, they held one thing in common—the Bible and the Bible alone in its entirety is God’s Word written, it speaks truthfully on whatever it intends to say and teach, and hence it is the only rule for Christian faith and practice. Eventually in 1949 many of the fundamentalist and evangelical scholars who shared this conviction agreed there was a need for a scholarly society where members shared the same basis on which conservative scholarship and research should be discussed and debated. On that Doctrinal Basis, they formed the Evangelical Theological Society.
It is easy to forget, or perhaps many ETS members do not know, how deep and sometimes rancorous the divisions were that otherwise separated these same scholars. These divisions ranged from matters of church polity to biblical hermeneutics to the various loci of systematic theology. In fact, dispensational and amillennial theologians were accustomed to trading charges that the hermeneutical methods and theological systems of the other undermined the authority of Scripture. Scholars who practiced secondary separation risked their reputations if they joined with other evangelical scholars who practiced only primary separation or who were inclusivists. At least four of the ETS presidents in the first twenty years of the society would have been sympathetic to what is now known as biblical egalitarianism, a matter over which ETS members today have profound disagreements. Yet these scholars came together in ETS as did Pentecostals and cessationists, believer-immersionists and paedo-sprinklers, Arminians and Wesleyans and Reformed and Lutheran, as well as those who held to congregational, or presbyterial, or episcopal church polity.
A quick scan of the listing of ETS presidents over the past sixty-seven years and the institutions they represented makes the same point. Schools represented range from Wycliffe College, to Dallas Theological Seminary, to Southern Baptist Theological Seminary, to Trinity Evangelical Divinity School, to Liberty Baptist Theological Seminary, to Moody Bible Institute. The theological spectrum represented by ETS presidents is also quite remarkable. As I look at the list I can identify at least twelve presidents associated with one of five or six varieties of Presbyterian and Reformed communions, thirteen who were dispensationalists, five who were covenant premillennialists, one Pentecostal, three Wesleyans, and twelve sympathetic with biblical egalitarianism.
Throughout its history, ETS has been a demonstration of the Purpose for which ETS was formed: The Purpose of the Society shall be to foster conservative biblical scholarship by providing a medium for the oral exchange and written expression of thought and research in the general field of the theological disciplines as centered in the Scriptures.
So I return to the opening question and statement of my second point—“Is it even appropriate for resolutions to be introduced, debated, and voted on that go beyond the Doctrinal Basis and officially stated Purpose of the Society?” I believe the answer is a clear and unequivocal “No!” Why? Because such resolutions are inconsistent with the Purpose of ETS and the reason why we have a Doctrinal Basis and not a doctrinal statement.
Third, the introduction and passage of the four-fold resolution package and the internet conversations following the 67th Annual Meeting are symptomatic of the desire of some ETS members to move the Society in the direction of precise, doctrinal, and interpretive clarity and definition, ideally in the form of a doctrinal statement and other “position statements.” I am trained not only as a theologian but as a church historian; consequently I am inclined to be skeptical of conspiracy theories unless there is compelling evidence. Nevertheless, based on the evidence, some of us are now wondering if there is a conspiracy within ETS to:
1) ease out biblical egalitarians,
2) exclude women from the leadership of ETS,
3) let qualified women scholars know they are not part of “the old boys network,”
4) shut down discussion of contentious ethical and theological issues,
5) marginalize those who do not come out on the “right side” of those issues,
6) “pack” the nominating committee so as to get their compatriots in the positions of leadership,
7) question the evangelical and inerrantist bona fides of those who ask hard questions and come up with answers that most of us are not persuaded by, and
8) propose and pass a poorly framed set of four resolutions that makes the Society sound more like the Family Research Council or the Council on Biblical Manhood and Womanhood than the intentionally diverse “medium for the oral and written expressions of thought and research in the general field of the theological disciplines as centered in the Scriptures” as stated in the ETS Purpose statement.
Lest I be misunderstood, I do believe that theological boundaries are important within the church and its institutions, and as an evangelical Protestant, I believe it is appropriate for churches and parachurch organizations to draw those boundary lines, based on their understanding of Scripture. But ETS is not a church and it was formed to serve a clearly defined purpose. It is significant that it takes an 80% majority vote to amend only three things in the ETS constitution—the Doctrinal Basis, the Society’s Purpose, and the requirement for an 80% majority to amend the first two items. The founders of our Society could hardly have made it clearer that they regarded the Purpose and Doctrinal Basis of ETS to be essential to the organization they were creating.
Why is it important to guard the integrity of the original Purpose and Basis of ETS? I will answer with another question. What better forum is there for collegial discussion and debate of complementarianism and egalitarianism, open theism and classical theism and all points in between, eschatology, the “new perspective” on Paul, and yes, even the question of whether same-sex “marriages” can be defended biblically, than a forum where we have agreed to appeal to the sole source of authority for Christian faith and practice, the Bible, God’s Word written?
Copyright © 2016 by Stanley N. Gundry. Used by permission. All rights reserved.

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Hello, I am umino.Thank you for watching this video.This description uses Google Translate.

People who don't understand Japanese can't understand what I'm talking about in this video. So I will explain it in the summary column.
日本語が分からない人はこの動画で私が喋っていることが全く理解できないと思う。なので概要欄の方で説明をします。

This time, I used my nails to clean my ears. To tell the truth, it's no good, but it's not so different from the sound of cleaning your ears with your fingers. Everyone will have noticed. But there are some things you shouldn't say.
今回の動画は爪で耳かき。これを言ったらおしまいなんだけど、指で耳かきするのとあまり変わらない。みんな薄々気付いているだろう。でも言わない方がいいこともある。

It's also useless to say this, but it's boring because this video only cleans my ears. You can lie down on your screen and sleep right now. I can only say this. Most people don't want ASMR videos to be interesting, so don't worry about that.
あとこれも言ったらおしまいなんだけど、この動画は淡々と耳かきしてるだけだからつまらないよ。今すぐ画面を伏せて寝ていい。これだけは言える。大体の人はASMR動画に面白さを求めてる人は誰もいないだろうからそんなことはどうでもいいや。

Overseas viewers reading this subtitle, why not sleep early? Can you sleep soundly after reading the subtitles? The contradiction of listening to a sound that makes me sleepy while reading a lot of text while bathing in the light of a smartphone. I don't understand the meaning anymore.
この字幕を読んでいる海外の視聴者さん、「暇ですね」。字幕を読んだ後にぐっすり眠れますか？スマートフォンのライトを浴びながら、たくさんの文字を読んでるのに、眠くなる音を聴くという矛盾。もう意味が分からないですよ、私は。

How long does it take for everyone to go to bed after going to bed? I'm sure many people have messed with their smartphones and watched Twitter or Instagram for about 30 minutes. Sleep soon.
みんなはベッドに入ってから寝るまでに何分くらいかかる？スマホをいじって、ついついTwitterかInstagramを見て、30分くらい経ってるなんて人もたくさんいるだろう。早く寝ろ。

It seems that some people spend too much time searching for ASMR videos to sleep and can't sleep. It doesn't make sense. It is more likely that the quality of sleep will improve if we stop cultivating new things and repeat the favorites we have heard so far.
寝るためのASMR動画を探すことに時間をかけすぎて、眠れなくなる人もいるらしい。本末転倒ではないか。もういっそのこと新規開拓をやめて、今まで聴いてきたお気に入りをリピートしていた方が睡眠の質が上がりそうだ。

By the way, there was something I wanted to talk about fingers. Does everyone overseas pick up booger? I used to talk about the telop in the video a long time ago, but I didn't hear it from people overseas, so I asked.
そういえば指について話したいことがあったんだ。海外のみんなは鼻くそをほじりますか？昔、動画内のテロップで話したことなんだけど、海外の人には聞いてなかったので聞いてみた。

You who want to say, "It's not your finger, it's your nose." I know what I mean, but premature ejaculation is a problem. "How do you pick a booger? Yes, a finger." It seems that people can't talk to people who use cotton swabs or gloves only to pick a booger. I don't think he'll watch a video that uses his fingers to clean his ears.
「指じゃなくて鼻の話じゃねえか」と言いたいそこのあなた。言いたいことは分かるが早漏は困るよ。「鼻くそはどうやってほじる？そうだ、指だ。」鼻くそをほじるためだけに綿棒を使ったり、手袋をはめる人とは話が合わなそうだ。そんなやつが指を使って耳かきする動画を見るんじゃねえ。

People overseas have a higher image of nose than Japanese people. I got interested. Isn't there a lot of dust on the nose if the nose is tall? When.
海外の人は日本人に比べたら鼻が高いイメージがある。私は気になってしまった。鼻が高いと溜まる鼻くその量も多いのではないのか？と。

Please tell me if you enjoy picking booger at the end of the day, or if you just pick up your booger on the go.
一日の終わりに鼻くそをほじるのが趣味のあなたや、人目を忘れてほじっちゃうホジラーのあなたも教えてください。

Actually, there was a very important question overseas as to whether or not to clean the ears, but it was too late to remember, so I will ask another time.
本当は海外では耳かきするのかという非常に重要な疑問があったのだが、今思い出してしまったので別の機会に聞くことにする。

Good night.
おやすみの。


イヤホンまたはヘッドホンをつけてお楽しみください。もし動画が良かったら高評価を押していただけると励みになります。

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Copyright © 2017 UMINO ASMR All Rights Reserved.

Hello, I am umino.Thank you for watching this video.This description uses Google Translate.

This video also shows the face. I don't think everyone is interested in my face, but take a look. Guarantee that the sound is also good. The point is that it is so-so. Everyone would expect it if they said it was the best. I'm scared when I can't exceed my expectations if I make them expect too much. So we use the word so-so.
今回の動画も顔が映ってる。みんな私の顔には興味がないと思うが、見てやってくれ。音もまあまあいいことを保証する。まあまあという部分がポイントだ。最高にいいと言ってしまうとみんなが期待してしまうだろう。期待させすぎると期待を超えられなかった時が怖い。というわけでまあまあという言葉を使う。

People who don't understand Japanese can't understand what I'm talking about in this video. So I will explain it in the summary column.
日本語が分からない人はこの動画で私が喋っていることが全く理解できないと思う。なので概要欄の方で説明をします。

Anyway, I'm talking about my glasses getting cloudy. The glasses get cloudy due to the heat and humidity. The biggest reason is wearing a mask. You think you should take off your mask? No good. If I take off my mask, you will see a beard. Due to the lighting on the well-represented cameras, these guys make my face appear as it is. I can't forgive such a thing. What it is It's Anna and the Snow Queen. By the way, I've never seen Anna and the Snow Queen.
とにかく眼鏡が曇ることを喋っている。酷い暑さと湿度で眼鏡がとにかく曇る。マスクをしてるのが1番の原因だ。マスクを外せと思うだろう？ダメだ。マスクを外しては髭が見えてしまう。よく映るカメラに照明、こいつらのせいで私の顔がありのままに映し出されてしまう。そんなこと許せるはずがないだろう。何がありのままだ。アナと雪の女王かよ。因みに私はアナと雪の女王をちゃんと見たことがない。

He also said that you shouldn't look at the screen. If you don't know what you are doing, you may feel ASMR. I'm saying that. In short, focus on your ears only. Those who want to see the screen cannot stop it. But you're the one who can't keep your promise... I'm disappointed.
画面を見ない方がいいとも言ってる。何故かというと何をされてるか分からない方がASMRを感じることができるのではないか？ということだ。端的に言えば、耳だけに集中しなさいということだ。どうしても画面が見たい人は無理には止めない。ただ約束を守れない人だ…と私はガッカリするよ。

If you look at the screen, you can understand that you are rushing to use various things. Is it so difficult to make a sound while speaking something? I also have to look at the camera and check the recording equipment. It's a very difficult task. I'm thirsty because the temperature is high. He wanted water. If you dry your throat, you will feel alive. Like Manami on Yowamushi pedal.
色々な物を使おうとして焦ってることは画面を見ればなんとなく分かると思う。何かを喋りながら音を出すことがこんなにも難しいのか。更にカメラを見て、録音機器のチェックもしなければならない。非常に難しいタスクだ。気温が高いこともあって喉も渇く。彼は水を欲していたのだ。喉の乾きを潤せば生きている実感を得れる。弱虫ペダルの真波山岳くんのように。

He also mentioned that he changed his glasses from the previous video. Why did you change your glasses? There is no particular meaning. It makeover if by force say. The same will always be boring. I don't agree with that because I think it's great to stay the same. It's said that changing the glasses resembles an entertainer wearing these glasses. Only the glasses are similar. Isn't it my own glasses anymore? No, I want to deny it.
前回の動画から眼鏡を変えたことにも言及している。何故眼鏡を変えたかだって？特に意味はない。強いて言うならばイメージチェンジだ。ずっと同じはつまらないだろう。私は変わらないことが素晴らしいと思う派だから、それには賛同できないがね。眼鏡を変えたことでこういう眼鏡をかけている芸能人に似てると言われるだろう。眼鏡しか似てないのにだ。それはもう私自身が眼鏡ということではないのか？いやそれは否定しておきたい。

You can also see that he cares about his bangs. Everyone will be more wondering why they care so much. It's just like a young woman. Young Japanese women care especially about their bangs. Are you solidifying something! ? The bangs do not move to the extent that it is illusion. It's crazy. I call them professionals who continue to show their best. The only reason I care about my bangs is to hide that my forehead is wide.
前髪をしきりに気にしていることも分かるだろう。何故こんなに気にしているのか、みんなはもっと気になるだろう。それはもう若い女性と同じようなものだ。日本の若い女性は前髪を特に気にする。何かで固めているのか！？と錯覚する程に前髪が動かない。クレイジーだ。私は彼女らのことを最高の自分を見せ続けるプロフェッショナルと呼んでいる。私が前髪を気にした理由はデコが広いことを隠したいだけなんだけどね。

Good night.
おやすみの。おやすみ。


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BÍCH PHƯƠNG - Đi Đu Đưa Đi (Let's Du Dua) và màn fanchant cực đỉnh tại AAA 2019

Cảm giác hạnh phúc dã man tàn bạo trên sân khấu được nghe các bạn chant to đùng đoàng luôn ❤️

Cảm ơn các bạn khán giả, các bạn fan Kpop cũng như Shine đã support và cổ vũ cho Phương cùng tất cả các anh chị em nghệ sĩ biểu diễn tối hôm đó nhé yêu yêu gửi nụ hôn nồng thắmmmmm ???

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T/N: "Đu đưa" is a verb meaning "to swing" (dance). However, Bích Phương uses it as a slang for "to hang out," "to party," "go on a date," or "to have a drink," etc.

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